The reasons for the failure of the Tunisian experience and the repetition of the Arab failure

No failure, despite its repetition and immobility despite the length of its duration and reconciled with him as much as Arabs and Arab experiences or a puzzle, especially as mistakes are frequent, and the rise of nations and fall is subject to laws and laws are known.

The allocation of Tunisia because of its revolution provided a real opportunity for liberation and advancement unprecedented in contemporary Arab history, since independence. It has delivered from all the pitfalls that have faced and failed its counterparts in Syria, Egypt, Libya and Yemen. It was a lightning and peaceful revolution that overthrew the regime, did not overthrow the state, united the people under the national flag and national issues and created great momentum.

However, the experiment failed, as did its counterparts (unless we conceded that the ceiling of Arab success was stability and avoiding fighting - a victory in Tunisia - or freedom of venting and formal democracy). In Tunisia, only the scenario and the script were different; while in other countries civil war and division were required, or the military coup was an option to abort the revolution.

Tunisia was only required to empty the revolution of its content and dilute its objectives, close its arch without causing any fundamental change, and without Tunisia emerging from "fragile stability under the tutelage" and thereby rehabilitating the system of trusteeship, corruption and tyranny in a more acceptable manner, ; It was.

The main reason for the repetition of failure and the persistence of stalemate is its ability to surrender, the absence of ambitions and great dreams of individual and collective. Individuals have limited ambitions, and if they grow up they are purely physical, often in twisted ways that the system allows corruption, and that vicious circle of destruction of the state, society and economy.

The society lacks a national dream, a national project ambitious and inspiring to awaken the people, and it occurs in the spirit of psychological and an uprising in the minds and behaviors, resulting in a firm rejection of stalemate, as do national liberation movements and historical leaders. Every renaissance of the people began with an inspiring vision, which turned into a common national dream, creating determination and determination for change, liberation and advancement.

In Arab societies there is a minimalist mentality that perpetuates stagnation, resilience and willingness to fail, and the quick, easy earning mentality that leads to twisted paths that perpetuate corruption or to wishful thinking that turns into negativity and frustration.

As well as other phenomena such as denial, justification and injustice, and the search for hangers and conspiracies to which we attach our crises. We are absolved of responsibility for our reality and its change, and we tend to adapt to reality rather than change it.

It is from the distress of the world to the Arab peoples that they are plagued by the elites that are the worst and most failed. A toast that combines narcissism, opportunism, fanaticism, subjugation and deceit. Extremely employable, corrupt, tame and recruit elites. The elites incite the people and push them to the Holocaust. If they reach power, And fuel for elitist struggles for power in which there is neither a camel nor a camel.

Because the ruler in the Arab states is merely an agent of the guardianship forces and a front of the guardianship and corruption system, his role is mainly in controlling the people, keeping the country under guardianship, and suppressing or containing any revolutionary revolutionary change. This is the opposite of the role played by elites in the countries that rose and took off , Which is to mobilize people and raise the ceiling of aspirations and aspirations.

This explains two recurring phenomena in Arab politics: once a new team of power comes from outside, it shows a great state of ecstasy (ecstasy of realizing his life's dream), and his description of reality immediately and completely turns from black to "no better than ever", which confirms That the dream was personal or partisan and limited.

In parallel, the people relax and win as if their task is limited to changing the ruler or the regime. And soon to be disappointed, it leads to despair and frustration and reluctance to public affairs. The situation remains the same or worsens, waiting for another round and another opportunity to be lost in a similar way.

Whether the logic of "people on the religion of their kings" or logic "as you will be given to you", the result is the same: peoples and nations revolve in a vicious circle, bringing them back to the first box.

This leads us to another dilemma that leads to repeated failure and chronic inertia, which is a false diagnosis that can not lead to proper solutions and treatments. The contemporary Arab political history can be reduced to three main phenomena: the national movement, the Islamic movement, and the waves of the Arab Spring, without neglecting the various and accumulated struggles that have not stopped since the false or incomplete independence.

In the three times achieved the desired goal and great successes and significant change. The army was defeated, the people returned to religion in groups and mosques that were almost desolate filled with young people and educated, and spread manifestations of religiosity, and dropped some regimes of tyranny and corruption.

In the three cases, however, the dramatic change in form has not been accompanied by a significant change in substance and substance, neither in the state nor in society, nor even in individuals, in mentalities, behaviors, transactions and aspirations. A mystery that can only be explained by a lack of diagnosis that was partial, superficial or false. The symptoms were treated not the roots, and the wound was closed without cleaning and rotting.

In the first instance, the problem was minimized in the presence of the occupier. When the goal was achieved, the people relaxed and handed their fate to the elite of their failure. The occupation turned into a guardianship and totalitarian regime. We did not implement the roots of the crisis: weakness, weakness and colonialism.

The second time, the diagnosis of the crisis occurred in the distance of people from religion, the solution was to spread religiosity. Although considerable efforts have been made to renew understanding and reconcile religion with the age and the sciences, vital aspects and dimensions of religion have not been sufficiently focused, such as the apostolic dimension, the spiritual dimension, the moral dimension, the human dimension and the national dimension.

The focus on the rituals and jurisprudence (halal and Haram) and the manifestations of public religiosity, and the focus within the ranks of the Islamic movement on the activities and services and organization and discipline, and dominated the policy on the experience as a whole, and exacerbated the tyranny of politics and organization because of frequent confrontations and clashes with authoritarian regimes, Secrecy and seclusion, and virtually disrupted any intellectual efforts.

This is without reshaping minds and souls, changing mindsets and transactions, and producing little leaders and community leaders. The result has been a wide spread of superficial religiosity in society, widespread membership among religiously closed politics, movement towards a sub-sect (or party), and a focus on system and governance rather than society, man and reform. Continuing underdevelopment and stagnation in the mindsets and behaviors and transactions, and in all areas. Once again we misdiagnosed the target, and the roots were not treated.

The waves of the Arab Spring have achieved their goal, and succeeded in dropping four systems, and end tyranny at least in its rough rough. The people were relatively free even in countries where there was no revolution and no regime fell. The result is what you see. Again, the diagnosis was minor and did not touch the roots of guardianship and subordination. It produces and reproduces the tyranny that is always associated with corruption.

The root causes of the crisis were not dealt with in two major dilemmas:
1 - the system of guardianship, corruption and tyranny, which is an Akhtabotip / cancer root guardianship, which binds the Arab countries and peoples and hinder their renaissance. Any national project, therefore, will not be free of guardianship as a top priority, doomed to failure and will not achieve justice, development or democracy.

2 - Disturbations large and deep and dangerous in the souls and minds caused by centuries of tyranny and colonialism, requiring a revolution in minds and souls. Dominance and the absence of democracy are a major part of the system (but not the root), meaning and no value to a constitution, parties and elections under guardianship (as under occupation).

Democracy means the authority of the people who temporarily delegate it to whomever it pleases. Under the tutelage (or occupation), the people do not have the power to authorize it (and the thing that does not give it). Democracy is only fraudulent and directed from abroad, which continues to be his guardian, but through agents who are compatible or conspicuous. Replacement of exclusive agent.

Thus, the political class in Tunisia was drawn to a path that allowed the system to be consolidated and rehabilitated, containing the Ennahda movement and diluting its project, after it was handed over to the guardianship, the movement that the people authorized to lead the revolution. Corruption has worsened and nothing has changed. The political process has been managed from abroad, under the patronage of embassies and with suspicious financing from within and without.

Under the tutelage - as in the occupation - there is no solution to the people but a national liberation movement carrying an inspiring national project, the people and energies of the underlying, and shake off the dust and rubble, to resume and complete the battle of independence.

Another equally important reason for repeated failure, chronic inertia and loss of opportunity is the leadership and management crisis experienced by the Arab and Islamic countries, not only in regimes but also in parties, associations and at all levels.

From the time the rule became genetically inclusive and the Muslims accepted the rule of the ruler in search of security and stability, they did not find - or perhaps did not seek - the appropriate formula in leadership and management that combines shura, resolve and firmness, between collective leadership and individual leadership between the leader and the institutions. And remained between the extremes of the extremes: between the rule of the ruler and chaos and leadership vacuum.

Even the democratic system developed by the West to achieve these delicate equations, when Muslims imported it in a very distorted way, made the constitutions, manifestations, structure and regulations very democratic and very sophisticated, while the practice was very backward and very tribal, no different from the rule of the authoritarian and the totalitarian regime.

There is a chronic conflict between the monopolist who monopolizes power and seeks to adapt the constitutions and laws to conform to practice and dispel inconvenience, and those who are keen to adjust and adapt the practice to conform to constitutions and laws, and hardly find in the Arab countries a system or a democratic party.

In the administration, randomness and improvisation still prevail. There is no planning, no documentation, no evaluation, no accounting except on paper, and it has nothing to do with practice and no effect on it.

This failure of leadership leads to failure to manage any option or path even if it is true, and leads to repeated mistakes, and the loss of many efforts and times in internal conflicts, in the absence of clear responsibilities and powers or non-compliance.

It also prevents the accumulation of achievements, the smooth handling of leadership, the formation of leadership (in the absence of authority, participation and transparency) and the building of strong institutions that ensure continuity so that the fate of the party or the state will not remain linked to a person.

But in Tunisia there is a chance to redress, certainly not with this deviant path and this political process built on falsehood, not with this miserable political class that has taken its chance and proved its vices and failures, which lack proper diagnosis, will and ability to change.

Is Tunisia also starting the wave of correcting the revolution and completing it? The opportunity still exists, and the youth of Tunisia and its people are capable, many of them rejecting guardianship and free of the alien knots, and the peoples that have risen and taken off do not outweigh anything.